Characters
GÁQGA´ – Raven
DZODJÓGIS – Blackbirds
GAI´SGEN SE – Ground-birds
GANOGESHEGEA – Sparrows
DJEONYAIK – Robin
HÁNISHEONON – Muck-worm

RAVEN was traveling but he didn’t know whence he came or whither he was going. As he journeyed along he was thinking, “How did I come to be alive? Where did I come from? Where am I going?” After traveling a long time he saw a smoke and going toward it saw four hunters–blackbirds. Afraid to go near them he hid in the forest and watched.

The next morning after the hunters had started away, Raven crept up to their camp, stole their meat, carried it into the woods and made a camp for himself. He was lonely and he said, “I wish there were other people here.” Looking around he saw a house west of his camp and going to it found Robin and his wife and five children. Raven ate the youngest child, then ate the other four. The father and mother tried to drive him away, but could not. When at last Raven went off he left old Rabin and his wife crying for their children.

Sometime after this, Raven saw a camp off in the southeast and going there found a family of Sparrows. He was afraid of the old people and he ran off, but they followed him, caught up and hit him on the head till they drove him far away.

“It is a shame to let such little people beat me!” thought Raven. But he was afraid to go back.

Now Raven had gone far from his camp; he hunted everywhere in the forest but couldn’t find it. “Well,” said he at last, “let it go, I don’t care!” and he walked away toward the North. Just before dark, he found a camp and going towards it saw four men and a large quantity of meat. He hid in the forest and the next morning’, looking toward the camp, he again saw the hunters.

“I’ll wait till they go away,” thought Raven, “then I’ll steal their meat.” Soon he heard the men moving around, then all was quiet and he knew that they had gone. He crept slowly toward the camp, but when he reached it be didn’t find even one bite of meat–they were the hunters from whom he had stolen before.

They had finished hunting, had packed their meat and started for home.

Raven was disappointed. He walked on and toward night found another camp.

Creeping near it, he again saw the four hunters. He listened to what they were saying.

One said, “I wonder who stole our meat that day?”

Another said, “I think the thief is walking around in the woods, I think his name is Raven.”

“Oh,” thought Raven, “they are talking about me. They will be on the watch. How can I get their meat? Then he said, “Let them fall asleep and sleep soundly!”

That minute the four hunters fell asleep. Raven went up boldly, took their meat, carried it off into the woods and hid it, saying, “This is the kind of man I am!”

The next morning the four hunters missed their meat.

One said, “Somebody has stolen my meat!”

Another asked, “Who has stolen my meat?”

The third said, “I dreamed that I saw Raven around here and he started off toward the Southwest.”

Then the four said, “Let us follow the direction given by the dream.”

The hunters started to follow the thief. Soon they came to the place where he was camped. Raven had been out all night and now he was sleeping soundly.

One of the men said, “We must kill him.”

“No,” said another, “let him live, he didn’t kill us while we were asleep.”

They took their meat and went away.

When Raven woke up, he was very hungry, but the meat was gone. “Well,” thought he, “I must hunt for something to eat.” He traveled around in every direction but found no game. About midday he heard the noise of people. He listened a while then went on till he came to a house. A man inside the house was singing and the song said, “Raven is coming! Look out! Be careful! Raven is coming!” “Why does he sing about me?” thought Raven, “I’ll go in and find out.”

He went into the house and found Ground-bird and his wife and four children.

“I have come to stay a few days with you,” said Raven.

“Very well,” said the man.

That night Raven ate the four children, then he lay down and slept.

The next morning the father and mother asked, “Where are our children?”

Raven said, “I dreamed that a man came and carried your children off, and my dream told me which way he went. I will go with you and hunt for them.”

When the three had traveled some distance Raven said, “The man who stole your children lives on that high cliff over there. I can’t go there with you, for I don’t like that man. I will wait here till you come back.”

As soon as the father and mother were out of sight, Raven ran off. He traveled till he came to where there were many of his own people. They were dancing and he sat down to watch them.

Soon Muck-worm was seen coming from the East. The people stopped dancing and ran in every direction, but Muck-worm pursued them and catching one after another by the neck he threw them aside dead.

Raven, who was watching, thought, “What sort of man is that? I wish he would see me. He can’t throw me off dead, in that way.”

Muck-worm, after killing many of the Raven people, started toward the West, Raven followed him. Muck-worm kept on for a long time without seeming to know that there was anyone behind him, but at last he stopped, looked back, and asked, “What do you want?”

“I don’t want anything,” said Raven, “I’ve come to be company for you.”

“I don’t want company,” said Muck-worm.

Raven was frightened. Both men stood still for a minute then Muck-worm sprang at Raven and caught him. He would have killed him, but Raven screamed so loudly that many of his people heard the cry and came to his aid. They flew at Muck-worm and pecked him to death.

Seneca Indian Myths, by Jeremiah Curtin; New York; E.P. Dutton & Company [1922] and is now in the public domain.

“‘And now behold! Look through the valley between two hills. Look between the sunrise and the noon!’

“So I looked, and in the valley there was a deeper hollow from which smoke was arising and steam as if a hot place were beneath.

Then spoke the messengers saying, ‘What do. you see?’

I answered, ‘I see a place in the valley from which smoke is arising and it is also steaming as a hot place were beneath.’

“Then said the beings, ‘Truly you have spoken. It is the truth. In that place a man is buried. He lies between the two hills in the hollow in the valley and a great message is buried with him. Once we commanded that man to proclaim that message to the world but he refused to obey. So now he will never rise from that spot for he refused to obey. So now to you, therefore, we say, proclaim the message that we give you and tell it truly before all people.’

“‘Now the first thing has been finished and it remains for us to uncover all wickedness before you.’ So they said.”

The Code of Handsome Lake, the Seneca Prophet by Arthur C. Parker [1913].

Long ago.–che’.–There somewhere in the northwest corner dwelt somewhere Ganadyani in a cave. There dwelt Ganadyani the chief. Then his wife gave birth. He had a child, a boy. They lived inside together. Then Ganadyani spoke thus, “I am going to plant,” said he. He told his wife. Then his wife, spoke thus, “What are you going to plant?” said she to him. She told her husband. Then Ganadyani spoke thus, “Well, deer, and elk, and mountain sheep, and antelope, and buffalo, and jack rabbits, and rabbits, and gophers (?). All kinds of game I am going to plant,” said he. Then Ganadyani, the chief, planted. Now they came up. Then his child went there. He spoke thus. “Oh my!” said his child, “what has father planted?” said he. “I am going to see,” said his child. Then the boy went there. He took a rabbit stick. Then he arrived at the place where his own father had planted all kinds of game. Then the boy hit them with his rabbit stick, the, deer that was just coming out and everything that he had planted. Then the others, Oh my! the poor ones. He tore off all their ears, the child of Ganadyani, the boy. Then his father went there. There was his child. Ganadyani, the chief, spoke thus, “My child,” Said he, “evidently you did some mischief,” said Ganadyani, “to the poor game that I planted,” said Ganadyani, thus he said to his child. Then his child spoke thus, “What kind of thing did you plant, father?” said he. “I wanted to see it, therefore I am here,” said his child. Then his father, Ganadyani, the chief, spoke thus, “Well, my child, I planted all kinds of game,” said he, “and now the poor ones, you tore off all their ears,” said he to his child. “So that is what you planted,” said his child. “I did not know that at all,” said the child, “therefore I hit them,” said he, “with my rabbit stick,” said he. Then Ganadyani spoke thus, “Now the poor ones are coming up, don’t bother them any more,” said he to his child. “When they grow up you will see them,” said he to his child. Then the two went away from there, both he and his child. Then the two entered their house. His mother was inside. Then Ganadyani, the chief, spoke thus. He said to his mother, “There somewhere the poor child did some mischief,” said he. “There somewhere my child with his rabbit stick tore off the ears of some of the poor ones. The poor ones, behold, now the game that I planted is coming up,” said Ganadyani, the chief. Then he told his wife, “Do not let my child hurt mine any more,” said he. “‘When they all come up then you will see them,’ said I to my child.” Then the mother scolded her child. “Oh, my child, why did you do that to them?” said to him his mother. “Your poor father has planted game,” said his mother. She scolded him. “Somewhere you tore off the ears of some of the poor ones,” said she to him. “Now do not hit the poor ones any more, my child,” said she to him. “When they all come up, then we shall go to see them together,” said his mother, “when Ganadyani, the chief, has planted all the game,” said his mother. “Then for four days, we together shall purify ourselves by vomiting,” said Ganadyani, the chief. Now for four days they purified themselves by vomiting. Then Ganadyani spoke thus, “Tomorrow we will go and see whether all the game has come up,” said he. Then early he went to look. Now four days had passed. Then he went down there to some place and arrived where he had planted. Now all the game had come out. Already some of the game was walking about, everything, just what he had planted. Then he went to his house from there and he went to tell his wife and his child, Then he spoke thus, “Somewhere now all the game is come up,” thus he said. “Let us now together go down and his mother shall take sacred meal and pollen,” said Ganadyani the, chief. Then he took his wife. Then the two went together, Ganadyani and his wife, Yellow Woman. They went there together. There was much game there. They arrived. Then Ganadyani called the game.. Every animal from around there came. (The ground) just shook on account of the game of every kind, turkeys, eagles, deer, elk, mountain sheep, antelope, rabbits, jack rabbits, gophers, coyotes, every kind of game, bears, mountain lions, lynx, wolves, every kind that he had planted had come up. Then his wife went there and his child went together with her. Then Ganadyani, the chief, called them, he who had very supernatural power. Then they gave sacred meal and pollen to the game. “Eat, game, take all together the food,” said Yellow Woman. “Now all the game of poor Ganadyani has come up,” said his wife. “Thanks, it is nice, now we are going to eat game below here,” said Yellow Woman, the wife of Ganadyani, and his child, Payatamu. Then Ganadyani spoke thus, “Now these are my children,” said he to them. Ganadyani had all the. game as his children. Then he spoke thus, “Now you all will go from here,” said he. Then the game was scattered from there. Therefore there are all kinds of game in the mountains. Then, “Eagles, you will be above, you will go there,” said he. Then he scattered the game all about. Therefore all kinds of game lives in the mountains. Then, “Eagles, you will live above,” said Ganadyani. “From above you will give life,” the eagles were told. Therefore the eagles live above. Ganadyani sent the eagles there. “But all kinds of game, you will live in the mountains,” said to them Ganadyani. Then he told his wife, Yellow Woman, “And thus,” said he, “I have now scattered all the game,” said Ganadyani. “Now, you, game, will live on the mountains,” said he. “Thus here when anyone kills a deer or bear or, mountain lion or wolf or lynx or badger or rabbit or any kind of game, be, it mountain lion, mountain sheep or elk or antelope or eagle or turkey or coyote, if anyone kills any kind of game, we shall be eating, if anyone is lucky and catches it,” said Ganadyani. “Only you, my child, Payatamu, you will always hunt with bow and arrow,” said to him his father, “and with club and rabbit stick you will hunt them,” said Ganadyani, the chief. “From here I have scattered all the game,” said Ganadyani, the chief. “All the, game are my children,” said he. “I planted the game,” said he, “therefore all the game animals are my children,” said Ganadyani. “You, Yellow Woman,” said he to his wife, “if my child, Payatamu, hunts deer and if he kills one, then you will grind blue corn below here on the grinding place and you will grind blue corn. Then you will put the meal in the basket. You will make wafer-bread for him. Our child, Payatamu, will hunt deer,” said Ganadyani, the chief. “Then you, his mother, when you grind corn, you will only make wafer-bread,” said to her Ganadyani, the chief. “And you will stir mush. Mush and wafer-bread and atole will be our food,” said Ganadyani, “and any kind of game, if anyone kills it, will be our food. All our poor people here, if from a poor town any Payatamu goes hunting, then they will give Yellow Women to the youth who hunts game,” said Ganadyani, the chief. “Then Yellow Woman, you will only make wafer-bread and mush and atole, and, Yellow Woman, you will only grind blue corn and yellow and red and white corn, and that, Yellow Woman, you will allow to the Payatamu,” that told them Ganadyani, the chief. Then he spoke thus, “Payatamu, you will hunt only with bow and arrow and club and rabbit stick all kinds of game here, Payatamu,” said Ganadyani, the chief. Then he said, “If anyone is lucky and he should kill a deer or any kind of game, the Yellow Woman will eat it,” said Ganadyani, the chief. “All kinds of game are my children. I shall be the one to give it,” said Ganadyani, the chief. “I allow to him the game if anyone wishes to go hunting,” said he. “I allow all of it,” said Ganadyani, the chief. Then Ganadyani spoke thus, “Now,” he said, “I shall go to my house,” said he, “and somewhere in the northwest corner there is my house,” said he. “Now I place all the game on the mountains,” said he, “and the game will live,” said Ganadyani, the chief. “Now, I shall go to my house,” said he. Then he went away somewhere to the cave We’nima and he went forever. Then his wife, Yellow Woman, and his child, Payatamu, lived there together. He had one child, a boy. Then he was hunting deer and his mother made wafer-bread and all entered We’nimadze, Ganadyani, his wife, and his child.

Tales of the Cochiti Indians by Ruth Benedict, Bureau of American Ethnology Bulletin No. 98 [1932]

Field Notes On The Rites And Ceremonies Of The Ganio`Dai’io` Religion [1]

The midwinter festival of the Iroquois, commonly called Indian New Year.

On the third day of what the Seneca term Niskowûkni ne`’ Sade:’goshä or the moon of midwinter, a council of head men is called and officers elected to officiate at the Gänä?yasta` or midwinter thanksgiving ceremony to be held two days later. Officers are chosen from each of the two brotherhoods [2] of clans.

On the first day of the ceremony officers called Ondeyä, dressed in buffalo skins, meet and lay out a route of houses which each pair of Ondeyä is to visit. This settled, they draw the buffalo heads over their heads and start out.

There are three excursions of Ondeyä from their lodges, one at about 9 a.m., one at about 12 p.m. and one at about 3 p.m. Two Ondeyä, carrying corn pounders painted with red stripes, knock at the door of a house and entering intone:

Hail, nephews. Now also the cousins with you. Now also you see the big heads.

Ye he:! Gwäwandê!
Onen`’dîq wodewê’noye: ne` ne:`se:so gwäwamê!
Onen`’dîq i:swa:gen’ noîwane`!

This is repeated and the Ondeyä depart.

At noon the Ondeyä repair to their meeting place and emerging again go over the same route. Their message as they enter a lodge at this time is:

Hail. Be clean! Do not he confused, O nephews. Do not tread upon things, nephews, cousins, when you move.

Yêhe! Jokwehon! sänon’di gwä’wandî! dänondodädê, gwä’wandî nene’se:so nänondo`’yäno`!

At 3 p.m., returning to the same lodge, the message is:

Yêhe:! Oisendase` susniun’nano ne?’ swaisê`’ dûgayio` sändo.’ One?’ dîq îtchigaine`son nongwûk’sado` nenwande` sä’non dîq îtch’nonadoktê` ongwûkädo`. One?’ dîq nêkho`’ non’jiyê.

After one has intoned this message or announcement the other pokes up the ashes with a basswood paddle and sings a song.

The first day is spent in this way, formal announcements being given by the officers.

On the morning of the second day all the lodges are visited by officers called Hade:yäyo`. Later, say 9 a.m., clan officers, known as Hana’sishê, begin their round of visits. Two men and two women are chosen from the phratries and going in couples to the various houses conduct a thanks or praise service. The burden of their words is a thanksgiving to God for the blessings that have been received by that house during the past year.

When this ceremony is over these officers throw up a paddle (Wadigusä’wea) signifying that the ceremony is over. At this time a chief makes a long thanksgiving speech in the council house.

At noon the “big feather” dancers visit every lodge and dance the sacred dance. Two women at least must participate. On entering a lodge the leader of the feather dancers must say:

Onên`”dîq’ hodo`’issoin’yûnde sedwa:’â’wûk gäon’ya?ge? honoñ’ge`. Ne:kho`’nai’ hodo’isshongonoindi ne`’ häwonn’. Hodawisa’sse:` Osto’wägowâ.

Onên`’dîq’dji’wûsnowät nê`’ gissän äyêno:gwe:` Osto’wägowâ. Gagwe:gon,’ onên`’ dîq,’ djiwûsnowät heniyon` swao’iwayandon`!

Da’neho`’!

At about 2 p. in. public dances begin in the “long house.”

The Society of Bears, which during the early afternoon had been holding a session in the house of some member, enter the long house and dance publicly. The same is true of the False Face Company.

Other dances are the Pigeon song dance (Tcä’kowa) and the Gâda:’ciot. The only dance in which physical contact is permitted is the Yêndonîssontâ` or “dance of the beans.” Dancers hold each other’s hands as they circle around the singers. This is to represent the bean vine as it clings to a sapling or corn stalk.

On the morning of the third day the priest arises before daylight and standing at the door of the council house begins his song of thanks. The song is sung until dawn appears and then the priest ceases. Should a fierce wind be blowing it is believed that when the words of the song float upward the Great Spirit will say, “Cease your movements, Oh wind, I am listening to the song of my children.”

The first verse is as follows:

Onên`’ dîq’ okno’wi, Onên`’ dîq’, dasênni`’ dottonde:
Gâo’yä gütc i’ja`! Yoändjâ:?gê igên’s
Onên`’ dîq’ o`gai’wayi` onê`’
Dêawên’nissê no`gowês
Saisisa`honio`
Onên`’ dîq’ wadi’waye:îs.

The song begins with the singer’s face to the west; he turns and sings in all directions, that all may hear his voice.

A legend relates that this song originated ages ago. An old woman is said to have been with child and before her son was born, from the heavens came this song.

Only one or two Indians sing this now, no others being able for some reason. After the song the priest calls upon the Great Spirit in these words:

Ye, ye-e, ye:e:!
Dane`’agwa none`’nengä’ ne:’wa
Onên`’ dîq dasa`’tondat’ gäogê`gê`tci’ja’, etc., etc.

At about 9 a.m. another officer of religion enters the long house and sings the Ganio`dai’io` song:

Translation:

I love my world, I love my time, I love my growing children, I love my old people, I love my ceremonies.

At noon various societies and companies which have been holding sessions in private lodges adjourn to the council house to engage in public ceremonies. The great feather dance is celebrated at noon. Afterward nearly all the common dances are given, among which is the woman’s football game and dance.

The morning of the third day is greeted as the previous day, by the song and prayer of the priest.

At 9 a.m. of the fourth day the Gonio`dai’io` song is chanted again. Meanwhile the company of harvest dancers hold their dances at private houses going to the long house (ganon’sûsgen?) at noon. Soon after the Bird Society or Gane`’gwäe: enters the council house and begins its dance. Two dancers are chosen from each phratry, as are also two speakers. The evening is devoted to the Trotting, Fish, Pigeon, Bear, False Face, Buffalo and other dances. At 10 p.m. the ceremonies cease.

On the fifth day the dawn ceremony is repeated and at 9 a.m. the Ganio`dai’io` song is sung. Societies hold meetings in their own lodges.

At about 1 p.m. a company of women dancers visit each house, dance and sing and return to the long house. False Face beggars also roam from lodge to lodge in search of sacred tobacco. In the afternoon and evening various dances are held in the long house. At about 11 p.m. the Husk Face Company enters the long house and engages in their public ceremony. After this dance the people are dismissed by a chief.

The morning of the sixth day is devoted to the dog sacrifice and the tobacco offering. Afterward the Adon’we` are sung. This song may be translated: I am now going home, I step upon another world, I turn and extend my arms for a friend to lead me, I pray all may go where I go. Now the earth is smoky and none can see the other world [as I do].

On the seventh day the Honon’diont hold a morning dance and then proceed to cook the feast. Costumed feather dancers enter the long house and dance. The “wind is open for names,” or opportunity is now given to bestow names. At this point if a boy is to be named the priest rises and says, “Hio`gêne:`’, dji’wagä ne-e!

“Hu`’, hu`’, hu`’hu`’-a:!” respond the people.

If a girl is to be named there is no ceremony other than the mere announcement of the name. A speech is now made by a chief bidding people make ready for the sacred bowl game.

Honon’diont visit each lodge exacting from every person stakes for the sacred gamble. Each phratry is to play against the other The Honon’diont then meet and match articles, value for value.

The night previous every person endeavors to have a prophetic dream, whereby they may know the result of this game. No one must cheat in this game for “it is God’s.”

The great feather dance is repeated and names bestowed on this day. At night the Husk Faces return and give a. grand final dance.

The ninth day is the last one of the midwinter’s ceremony. Early in the morning the priest gives a thanksgiving “sermon.” At 5 p.m. occurs the dance in honor of the “three sisters,” Diohe:`’ko, (these-we-live-on). Afterward the woman’s dance is held, alternating with the following men’s dances, Trotting, Pumpkin, Pigeon and Beans. The feast is then distributed and the people disperse.

Footnotes:

[1] Taken at Newtown, Cattaraugus reservation, January 1905, by A. C. Parker.

[2] See Phratries.

The Code of Handsome Lake, the Seneca Prophet by Arthur C. Parker [1913].

There was a man who, while playing the hoop game and the game of seven wooden dice, lost all his property, including a very good house. He also lost the beads that belonged to his niece. Because of this his brothers resolved to kill him. A necklace of mixed beads was hanging in the center of the house. The niece told her uncle he might wager that also. “All right, niece,” he replied, and took the white shell, the turquoise, the abalone, the coral, the jet; he took five of them off one by one. He also provided himself with specular iron ore, pollen of larkspur and of cat-tails. With these he walked away to the corn pits which were full. From these he took one ear each of the five colors. He patted these together until they were small. “Well, little mother,” he said to his niece, “they speak of killing me. It may be you and I will see each other again. Goodbye.”

Then he put a tree into the water with himself (inside of it). He floated in the tree down where the stream enters the Colorado River. He got out of the tree there and walked along the shore. He felt lonesome there. He planted the corn he had brought with him in the form of a cross, putting the seed in, one by one. Each stalk had two ears projecting opposite each other. There were twelve stalks with two ears each.

He stayed there four years and then started to return to his home. After many days he got back, arriving early in the morning at his home which was called te’ineisk’it. He went to the corn storage pits, but they were entirely empty. He put four ears in them and blew on them four times. After that he went where his niece was sitting. They were having a famine. “Prepare food for me, my little mother,” he said to her. “There is none,” she replied. “Four days after you left, the corn was all gone. I do not know how it happened.”

She sat there crying. “I cannot cook food for you, my uncle.” “Go and get something,” he said again. “Do not say that, uncle, there is none, none.” When they had spoken to each other four times she went to the pits. When she got there the pits were full. “Thanks, uncle,” she called as she ran back with the corn. The girl then ran to the men and told them her uncle had come and that the corn pits were full again.

“Welcome,” they said, when they came in and they then embraced him. “You are the only one, younger brother. In the future we will not speak evil of you. Something has happened to the game animals. We hunt in vain.”

Wondering what had happened, the returned brother hunted for days in vain. One day when he was hunting he went to the top of a mountain. Below a cliff he saw a deer standing. He ran around and crept up where the deer had been, but it had vanished. He examined the ground, but the soil had not been disturbed. The next day he climbed the mountain again and there the deer stood again. This time he walked directly toward it trying to keep it in sight; but where it had been standing there was nothing but some deer dung. A little distance from where he stood there had been a spruce tree, but when he turned his head away and then looked in that direction again a god stood there. “What is it, grandchild?” he asked. “A deer which was standing right there has vanished,” he replied. “Have you white shell, grandson?” “I have them all, grandfather.” “My grandson has everything. We will do it,” the god said. [They went up to the god’s house.}

He found the door fronts were darkness, daylight, the moon, and the sun. Inside, shadow gods were sitting on either side, facing each other. “Well, go on, my grandson,” the first god said. He took steps on the right side of the house four times, blowing as he did so, and four footprints appeared. He discovered that the first god had pets which he kept far in the interior. He heard from inside someone say, “Ho, I smell earth people. The polite master has brought in a human being.” “Do not say that; he has everything,” the god said. Back of the fire a male deer was lying. On him lay a feathered arrow with a red shaft. It had just been pulled out.

The man took a seat in the center. He put down one each of white shell, turquoise, coral, abalone, jet, specular iron ore, blue pollen, cat-tail pollen, and then covered them with a blanket. He stepped over these four times and they became a great heap. The god was sorrowful and said, “I do not think we can give you a fair equivalent.”

He found out afterward that he stayed there in the house of the game animals four days. The shadow gods distributed the precious objects. They gave each of those present fifteen pieces, then thirteen, then nine, then seven, then five, then three, and all had been given out.

“This is the way deer should be skinned. Break the legs here at the wrist joint, but let them hang by the tendons. Leave the skin on the nose and lips. Draw the skin carefully from under the eyes. Do not cut through the bladder. Turn the hide back to the hips. If you do this way you will always kill game. Put the head toward the center, but do not let the eyes bum or the teeth. You must not cook it by burying it in the ashes. Game animals must not be thrown away. Sickness will result if you do not observe these things. If the teeth are burned the hunter’s teeth will hurt. You earth people will have a cure for it, grandson,” the god told him.

He had everything prepared. “What did you come for, grandson?” Small Whirlwind told him that on that side were images of the game animals standing side by side. On the east side was the paunch of an animal in which were deer songs. The man pointed to these. The god looked down and said, “All right, grandson. It was for these you came.”

Being xactc’eyahi I came up.
To the abode of the deer I came up.
To the door post of darkness I came up.
To the door post of daylight I came up.
To the door post of moon I came up.
To the door post of sun I came up.
To the place where xactc’eyahi with xactc’ejin sat facing each other, I came up.
To where the black bow and the feathered arrows with red shaft lie across each other, I came up.
Over there they lie across each other, red with the mouth blood of a male deer.
Over there the deer I killed likes me.
He sang only one deer song.

They were here when I was hunting them in vain he thought to himself. “Shoot them in the brush,” he told him. This is where they are.

I being xactc’eyalti.
On the trail to the top of Black Mountain,
On the trail among the flowers,
Male deer are there,
The pollen of herbs I will put in its mouth,
The male deer steps along in the dew of the vegetation.
I kill him but he likes me.

He returned home. He shot into the brush and a deer rolled over with the arrow in him. He shot into another kind of brush and a fawn rolled over with the arrow in him. He shot into another kind of brush and a yearling rolled over with the arrow.

“I have done something important,” he thought to himself as he ran back. They found he had killed them all. That is why when they get away we track them.

There are very many game songs. If one does not know them he does not hunt. We are afraid about these things because they are pets of the gods.

Taken from American Museum of Natural History, Anthropological Papers, Volume
IV, Part I, page 161-164.